 These mental states are called opayas, means and that is why the title of this session is means of attaining well-being. These opayas or these opayas are five, Shraddha, Virya, Smrti, Samadhi, Pragya, Shraddha, Virya, Smrti, Samadhi, Pragya, Purva, Itirya, Shyam. Shraddha is believed in with the reverence in tap, dan, yajna. Tap means rigor. Whatever we pursue in life, whatever we want to attain in life that requires rigor. Art gets reformed with rigor. Science gets reformed with rigor. Our psychomotor, other abilities reflected in the sports, these things also get reformed with rigor. So, tap is the first aspect. Tapomulam hi sadhanam. Sadhanam means means tap is rigor. Whatever we wish to achieve, rigorous effort is needed. Dan, our willingness and our act of sharing the wealth and helping others, that is dan and yajna. Yajna is working for the world, working for the world maintenance, working for maintaining the universal order. We need to have reverence in tap, dan and yajna. That is called Shraddha. In the Vyasabhash, it is called Chetasa, Samprasadha. Chetasa means consciousness, Samprasadha, the serenity of mind. So, Shraddha is a kind of serenity of mind where reverence which flows towards welfare is flowed naturally. When there is less effort, less struggle, that less struggle happens when we generate the mental state of reverence towards tap, dan and yajna. That is why in very popular ishlok it is said that jagatah pitaro vande parvati parameshvarau. Parvati and parameshvar are considered as the parent of the world. Jagatah pitaro vande parvati parameshvarau bhavani shankarau vande, the same the bhavani and who is the consort of Shiv or Shankar, one Shraddha Vishwasa Rupinao. Shiv is considered as symbol of Vishwasa, faith and Bhavani or Parvati is considered a symbol of Shraddha. So, that is why Bhavani Shankarau vande Shraddha Vishwasa Rupinao. Shraddha is like a motherly characteristic of all other mental tendencies. When we have Shraddha for the tap, dan and yajna, it become a nurturant to all what we wish to achieve through the mental power. All other mental tendencies are taken care of when we have Shraddha. Like avidya is the field of clishti vratis or suffering. In the same way Shraddha is the field or the ground for the positive vratis or ways of developing or inculcating those mental modifications or mind stuff which result into welfare, which results into well-being. You can study more about Shraddha in a very interesting work carried out by Professor Dharampi Bhavok and in the dharmaviki.org website. There is a separate page on Shraddha. We know that dharmaviki website contains lot of these concepts in much more details. You can refer this website as your notes in this field. So, Shraddha is the basis of or the field of the positive mind stuff, positive modifications of the mind. When we have Shraddha, our efforts have energy. We need to actually make energetic efforts and that is why for some people yoga impact very quickly, but for some people it requires long time to show up the effort. Virya meaning energetic effort that means we are following Abhyas and Virag with more intensity, with more commitment. When the energetic efforts are made, the impact of yoga, whatever aspect of yoga we choose, yam, niyam, asana, pratyah, dharana, dhyan, samadhi, whatever efforts we are making, whatever the yoga, we are practicing with the Virya, with the energetic effort, its impact on our life, its impact on our well-being grows multifold and Virya leads to mindfulness. When we have Virya means when we make conscious mental effort with optimum intensity, we remain aware of what is needs to be done, what thoughts we can inculcate, what kind of thoughts we need to nurture. We actually become custodian of our own mind states. We become conscious of which thoughts have to be entertained in the mind, which thoughts should not be nurtured or entertained in the mind. That is Ismati. In the modern time, it is very close to what in the modern literature is studied as mindfulness. So, mindfulness or samyak dhyan and samyak dhyan that is the Buddhist tradition teaches us. The translation of that is mindfulness currently popular in the western literature. Mindfulness is remaining aware of being in a non-judgmental state, being in the observation state and being in the observation is not observation of the act, but observation about our mental fluctuations, mind, the modifications of the mind stuff. That is Ismati. When we have sufficient intensity of Ismati, it results into samadhi, concentration. That is asam pragyat samadhi as discussed in the yoga sutra. And we will discuss that, but for the normal vyavaharik understanding samadhi means equanimity of mind. Sam dhi. Sam means equanimous dhi, meaning intellect or buddhi. That equanimity in mind is achieved with the mindfulness or Ismati. When we have equality of equanimity in mind, we are able to see things as they are. We are not distorted by our judgments, our prejudices or our raga and dvesh. When our mind and our intellect is not prejudiced by raga or dvesh, which is not judgmental, which is available to observe things and situations and people as they are, then pragya or wisdom originates. So, what are the upayas? Upayas are Shraddha, Vir, Ismati, samadhi and pragya. If you see, all these five things are actually progressively developmental. This is a psychological, it is a progressive psychological development framework where one thing, one quality leads to the next, then next and as we move from one quality to the next, things become clearer to our mind and as things become clearer to our mind, we become yogastha and we also become swastha. So, what is the meaning of swastha? Swastha is being established in self. Swa means self, isthith means established. We become established in self. We attain swastha. Swastha is nothing but wellness or well-being and that requires an effort that requires Shraddha, Vir, Ismati, samadhi, pragya and that is reflected in our mental state, that also is reflected in our vya vahar, in our behavior and also in our situation of our body. We attain well-being at the psychosomatic level through these upaya.